Bg 01 01

- Chapter 1 -
Observing the Armies on the Battlefield of Kurukshetra
As the opposing armies stand poised for battle, Arjuna, the
mighty warrior, sees his intimate relatives, teachers and
friends in both armies ready to fight and sacrifice their lives.
Overcome by grief and pity, Arjuna fails in strength, his mind
becomes bewildered, and he gives up his determination to
fight.
BG 1.1
Da*Taraí ovac
DaMaR+ae}ae ku-å+ae}ae SaMaveTaa YauYauTSav" )
MaaMak-a" Paa<@vaêEv ik-Maku-vRTa SaÅYa )) 1 ))
dhåtaräñöra uväca
dharma-kñetre kuru-kñetre
samavetä yuyutsavaù
mämakäù päëòaväç caiva
kim akurvata saïjaya
WORD-FOR-WORD MEANINGS
dhåtaräñöraù uväca—King Dhåtaräñöra said; dharma-kñetre—
in the place of pilgrimage; kuru-kñetre—in the place named
Kurukñetra; samavetäù—assembled; yuyutsavaù—desiring to

fight; mämakäù—my party (sons); päëòaväù—the sons of
Päëòu; ca—and; eva—certainly; kim—what; akurvata—did
they do; saïjaya—O Saïjaya.
TRANSLATION
Dhritarashtra said: O Sanjaya, after my sons and the sons of
Pandu assembled in the place of pilgrimage at Kurukshetra,
desiring to fight, what did they do?
PURPORT
Bhagavad-gita is the widely read theistic science summarized
in the Gita-mahatmya (Glorification of the Gita). There it says
that one should read Bhagavad-gita very scrutinizingly with the
help of a person who is a devotee of Sri Krishna and try to
understand it without personally motivated interpretations.
The example of clear understanding is there in the Bhagavad-
gita itself, in the way the teaching is understood by Arjuna, who
heard the Gita directly from the Lord. If someone is fortunate
enough to understand Bhagavad-gita in that line of disciplic
succession, without motivated interpretation, then he
surpasses all studies of Vedic wisdom, and all scriptures of the
world. One will find in the Bhagavad-gita all that is contained
in other scriptures, but the reader will also find things which
are not to be found elsewhere. That is the specific standard of
the Gita. It is the perfect theistic science because it is directly
spoken by the Supreme Personality of Godhead, Lord Sri
Krishna.

The topics discussed by Dhritarashtra and Sanjaya, as described
in the Mahabharata, form the basic principle for this great
philosophy. It is understood that this philosophy evolved on
the Battlefield of Kurukshetra, which is a sacred place of
pilgrimage from the immemorial time of the Vedic age. It was
spoken by the Lord when He was present personally on this
planet for the guidance of mankind.
The word dharma-kshetra (a place where religious rituals are
performed) is significant because, on the Battlefield of
Kurukshetra, the Supreme Personality of Godhead was present
on the side of Arjuna. Dhritarashtra, the father of the Kurus,
was highly doubtful about the possibility of his sons' ultimate
victory. In his doubt, he inquired from his secretary Sanjaya,
"What did they do?" He was confident that both his sons and
the sons of his younger brother Pandu were assembled in that
Field of Kurukshetra for a determined engagement of the war.
Still, his inquiry is significant. He did not want a compromise
between the cousins and brothers, and he wanted to be sure of
the fate of his sons on the battlefield. Because the battle was
arranged to be fought at Kurukshetra, which is mentioned
elsewhere in the Vedas as a place of worship—even for the
denizens of heaven—Dhritarashtra became very fearful about
the influence of the holy place on the outcome of the battle. He
knew very well that this would influence Arjuna and the sons
of Pandu favorably, because by nature they were all virtuous.
Sanjaya was a student of Vyasa, and therefore, by the mercy of
Vyasa, Sanjaya was able to envision the Battlefield of

Kurukshetra even while he was in the room of Dhritarashtra.
And so, Dhritarashtra asked him about the situation on the
battlefield.
Both the Pandavas and the sons of Dhritarashtra belong to the
same family, but Dhritarashtra's mind is disclosed herein. He
deliberately claimed only his sons as Kurus, and he separated
the sons of Pandu from the family heritage. One can thus
understand the specific position of Dhritarashtra in his
relationship with his nephews, the sons of Pandu. As in the
paddy field the unnecessary plants are taken out, so it is
expected from the very beginning of these topics that in the
religious field of Kurukshetra, where the father of religion, Sri
Krishna, was present, the unwanted plants like Dhritarashtra's
son Duryodhana and others would be wiped out and the
thoroughly religious persons, headed by Yudhishthira, would
be established by the Lord. This is the significance of the words
dharma-kshetre and kuru-kshetre, apart from their historical
and Vedic importance.
BG 1.2
SaÅYa ovac
d*îa Tau Paa<@vaNaqk&- VYaU!& duYaaeRDaNaSTada )
AacaYaRMauPaSa(r)MYa raJaa vcNaMab]vqTa( )) 2 ))
saïjaya uväca
dåñövä tu päëòavänékaà

vyüòhaà duryodhanas tadä
äcäryam upasaìgamya
räjä vacanam abravét
saïjayaù uväca—Saïjaya said; dåñövä—after seeing; tu—but;
päëòava-anékam—the soldiers of the Päëòavas; vyüòham—
arranged in a military phalanx; duryodhanaù—King
Duryodhana; tadä—at that time; äcäryam—the teacher;
upasaìgamya—approaching; räjä—the king; vacanam—
words; abravét—spoke.
TRANSLATION
Sanjaya said: O King, after looking over the army arranged in
military formation by the sons of Pandu, King Duryodhana
went to his teacher and spoke the following words.
PURPORT
Dhritarashtra was blind from birth. Unfortunately, he was also
bereft of spiritual vision. He knew very well that his sons were
equally blind in the matter of religion, and he was sure that
they could never reach an understanding with the Pandavas,
who were all pious since birth. Still he was doubtful about the
influence of the place of pilgrimage, and Sanjaya could
understand his motive in asking about the situation on the
battlefield. Sanjaya wanted, therefore, to encourage the
despondent king and thus assured him that his sons were not

going to make any sort of compromise under the influence of
the holy place. Sanjaya therefore informed the king that his
son, Duryodhana, after seeing the military force of the
Pandavas, at once went to the commander in chief, Dronacarya,
to inform him of the real position. Although Duryodhana is
mentioned as the king, he still had to go to the commander on
account of the seriousness of the situation. He was therefore
quite fit to be a politician. But Duryodhana's diplomatic veneer
could not disguise the fear he felt when he saw the military
arrangement of the Pandavas.
BG 1.3
PaXYaETaa& Paa<@uPau}aa<aaMaacaYaR MahTaq& cMaUMa( )
VYaU!a& d]uPadPau}ae<a Tav iXaZYae<a DaqMaTaa )) 3 ))
paçyaitäà päëòu-puträëäm
äcärya mahatéà camüm
vyüòhäà drupada-putreëa
tava çiñyeëa dhématä
paçya—behold; etäm—this; päëòu-puträëäm—of the sons of
Päëòu; äcärya—O teacher; mahatém—great; camüm—military

force; vyüòhäm—arranged; drupada—putreëa—by the son of
Drupada; tava—your; çiñyeëa—disciple; dhé-matä—very
intelligent.
TRANSLATION
O my teacher, behold the great army of the sons of Pandu, so
expertly arranged by your intelligent disciple the son of
Drupada.
PURPORT
Duryodhana, a great diplomat, wanted to point out the defects
of Dronacarya, the great brahmana commander in chief.
Dronacarya had some political quarrel with King Drupada, the
father of Draupadi, who was Arjuna's wife. As a result of this
quarrel, Drupada performed a great sacrifice, by which he
received the benediction of having a son who would be able to
kill Dronacarya. Dronacarya knew this perfectly well, and yet
as a liberal brahmana he did not hesitate to impart all his
military secrets when the son of Drupada, Dhrishtadyumna,
was entrusted to him for military education. Now, on the
Battlefield of Kurukshetra, Dhrishtadyumna took the side of
the Pandavas, and it was he who arranged for their military
phalanx, after having learned the art from Dronacarya.
Duryodhana pointed out this mistake of Dronacarya's so that
he might be alert and uncompromising in the fighting. By this
he wanted to point out also that he should not be similarly
lenient in battle against the Pandavas, who were also

Dronacarya's affectionate students. Arjuna, especially, was his
most affectionate and brilliant student. Duryodhana also
warned that such leniency in the fight would lead to defeat.
[Surrender-Unto-Me ] [VTE]
BG 1.4
A}a éUra MaheZvaSaa >aqMaaJauRNaSaMaa YauiDa )
YauYauDaaNaae ivra$=ê d]uPadê MaharQa" )) 4 ))
atra çürä maheñv-äsä
bhémärjuna-samä yudhi
yuyudhäno viräöaç ca
drupadaç ca mahä-rathaù
atra—here; çüräù—heroes; mahä-iñu-äsäù—mighty bowmen;
bhéma-arjuna—to Bhéma and Arjuna; samäù—equal; yudhi—
in the fight; yuyudhänaù—Yuyudhäna; viräöaù—Viräöa; ca—
also; drupadaù—Drupada; ca—also; mahä-rathaù—great
fighter.
TRANSLATION

Here in this army are many heroic bowmen equal in fighting
to Bhima and Arjuna: great fighters like Yuyudhana, Virata
and Drupada.
PURPORT
Even though Dhrishtadyumna was not a very important
obstacle in the face of Dronacarya's very great power in the
military art, there were many others who were causes of fear.
They are mentioned by Duryodhana as great stumbling blocks
on the path of victory because each and every one of them was
as formidable as Bhima and Arjuna. He knew the strength of
Bhima and Arjuna, and thus he compared the others with them.
[Surrender-Unto-Me ]
BG 1.5
Da*íke-Tauêeik-TaaNa" k-aiXaraJaê vqYaRvaNa( )
PauåiJaTku-iNTa>aaeJaê XaEBYaê NarPau(r)v" )) 5 ))
dhåñöaketuç cekitänaù
käçiräjaç ca véryavän
purujit kuntibhojaç ca
çaibyaç ca nara-puìgavaù

dhåñöaketuù—Dhåñöaketu; cekitänaù—Cekitäna; käçiräjaù—
Käçiräja; ca—also; vérya-vän—very powerful; purujit—
Purujit; kuntibhojaù—Kuntibhoja; ca—and; çaibyaù—Çaibya;
ca—and; nara—puìgavaù—hero in human society.
TRANSLATION
There are also great, heroic, powerful fighters like
Dhrishtaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and
Saibya.
[VTE]
BG 1.6
YauDaaMaNYauê iv§-aNTa otaMaaEJaaê vqYaRvaNa( )
SaaE>ad]ae d]aEPadeYaaê SavR Wv MaharQaa" )) 6 ))
yudhämanyuç ca vikränta
uttamaujäç ca véryavän
saubhadro draupadeyäç ca
sarva eva mahä-rathäù

yudhämanyuù—Yudhämanyu; ca—and; vikräntaù—mighty;
uttamaujäù—Uttamaujä; ca—and; vérya-vän—very powerful;
saubhadraù—the son of Subhadrä; draupadeyäù—the sons of
Draupadé; ca—and; sarve—all; eva—certainly; mahä-rathäù—
great chariot fighters.
TRANSLATION
There are the mighty Yudhamanyu, the very powerful
Uttamauja, the son of Subhadra and the sons of Draupadi. All
these warriors are great chariot fighters.
BG 1.7
ASMaak&- Tau iviXaía Yae TaaiàbaeDa iÜJaaetaMa )
NaaYak-a MaMa SaENYaSYa Sa&jaQa| TaaNb]vqiMa Tae )) 7 ))
asmäkaà tu viçiñöä ye
tän nibodha dvijottama
näyakä mama sainyasya
saàjïärthaà tän bravémi te
asmäkam—our; tu—but; viçiñöäù—especially powerful; ye—
who; tän—them; nibodha—just take note of, be informed;
dvija—uttama—O best of the brähmaëas; näyakäù—captains;

mama—my; sainyasya—of the soldiers; saàjïä-artham—for
information; tän—them; bravémi—I am speaking; te—to you.
TRANSLATION
But for your information, O best of the brahmanas, let me tell
you about the captains who are especially qualified to lead my
military force.
BG 1.8
>avaN>aqZMaê k-<aRê k*-Paê SaiMaiTa&JaYa" )
AìTQaaMaa ivk-<aRê SaaEMaditaSTaQaEv c )) 8 ))
bhavän bhéñmaç ca karëaç ca
kåpaç ca samitià-jayaù
açvatthämä vikarëaç ca
saumadattis tathaiva ca
bhavän—your good self; bhéñmaù—Grandfather Bhéñma; ca—
also; karëaù—Karëa; ca—and; kåpaù—Kåpa; ca—and;
samitim—jayaù—always victorious in battle; açvatthämä—
Açvatthämä; vikarëaù—Vikarëa; ca—as well as;

saumadattiù—the son of Somadatta; tathä—as well as; eva—
certainly; ca—also.
TRANSLATION
There are personalities like you, Bhishma, Karna, Kripa,
Asvatthama, Vikarna and the son of Somadatta called
Bhurisrava, who are always victorious in battle.
PURPORT
Duryodhana mentions the exceptional heroes in the battle, all
of whom are ever victorious. Vikarna is the brother of
Duryodhana, Asvatthama is the son of Dronacarya, and
Saumadatti, or Bhurisrava, is the son of the King of the
Bahlikas. Karna is the half brother of Arjuna, as he was born of
Kunti before her marriage with King Pandu. Kripacarya's twin
sister married Dronacarya.
BG 1.9
ANYae c bhv" éUra MadQaeR TYa¢-JaqivTaa" )
NaaNaaXañPa[hr<aa" SaveR YauÖivXaarda" )) 9 ))
anye ca bahavaù çürä

mad-arthe tyakta-jévitäù
nänä-çastra-praharaëäù
sarve yuddha-viçäradäù
anye—others; ca—also; bahavaù—in great numbers; çüräù—
heroes; mat—arthe—for my sake; tyakta-jévitäù—prepared to
risk life; nänä—many; çastra—weapons; praharaëäù—
equipped with; sarve—all of them; yuddha—viçäradäù—
experienced in military science.
TRANSLATION
There are many other heroes who are prepared to lay down
their lives for my sake. All of them are well equipped with
different kinds of weapons, and all are experienced in military
science.
PURPORT
As far as the others are concerned—like Jayadratha, Kritavarma
and Salya—all are determined to lay down their lives for
Duryodhana's sake. In other words, it is already concluded that
all of them would die in the Battle of Kurukshetra for joining
the party of the sinful Duryodhana. Duryodhana was, of course,
confident of his victory on account of the above-mentioned
combined strength of his friends.
[VTE]

BG 1.10
APaYaaRá& TadSMaak&- bl&/ >aqZMaai>ari+aTaMa( )
PaYaaRá& iTvdMaeTaeza& bl&/ >aqMaai>ari+aTaMa( )) 10 ))
aparyäptaà tad asmäkaà
balaà bhéñmäbhirakñitam
paryäptaà tv idam eteñäà
balaà bhémäbhirakñitam
aparyäptam—immeasurable; tat—that; asmäkam—of ours;
balam—strength; bhéñma—by Grandfather Bhéñma;
abhirakñitam—perfectly protected; paryäptam—limited; tu—
but; idam—all this; eteñäm—of the Päëòavas; balam—
strength; bhéma—by Bhéma; abhirakñitam—carefully
protected.
TRANSLATION
Our strength is immeasurable, and we are perfectly protected
by Grandfather Bhishma, whereas the strength of the Pandavas,
carefully protected by Bhima, is limited.
PURPORT

Herein an estimation of comparative strength is made by
Duryodhana. He thinks that the strength of his armed forces is
immeasurable, being specifically protected by the most
experienced general, Grandfather Bhishma. On the other hand,
the forces of the Pandavas are limited, being protected by a less
experienced general, Bhima, who is like a fig in the presence of
Bhishma. Duryodhana was always envious of Bhima because he
knew perfectly well that if he should die at all, he would only
be killed by Bhima. But at the same time, he was confident of
his victory on account of the presence of Bhishma, who was a
far superior general. His conclusion that he would come out of
the battle victorious was well ascertained. [Surrender-Unto-
Me ]
BG 1.11
AYaNaezu c SaveRzu YaQaa>aaGaMaviSQaTaa" )
>aqZMaMaevai>ar+aNTau >avNTa" SavR Wv ih )) 11 ))
ayaneñu ca sarveñu
yathä-bhägam avasthitäù
bhéñmam eväbhirakñantu
bhavantaù sarva eva hi

ayaneñu—in the strategic points; ca—also; sarveñu—
everywhere; yathä-bhägam—as differently arranged;
avasthitäù—situated; bhéñmam—unto Grandfather Bhéñma;
eva—certainly; abhirakñantu—should give support;
bhavantaù—you; sarve—all respectively; eva hi—certainly.
TRANSLATION
All of you must now give full support to Grandfather Bhishma,
as you stand at your respective strategic points of entrance into
the phalanx of the army.
PURPORT
Duryodhana, after praising the prowess of Bhishma, further
considered that others might think that they had been
considered less important, so in his usual diplomatic way, he
tried to adjust the situation in the above words. He emphasized
that Bhishmadeva was undoubtedly the greatest hero, but he
was an old man, so everyone must especially think of his
protection from all sides. He might become engaged in the
fight, and the enemy might take advantage of his full
engagement on one side. Therefore, it was important that other
heroes not leave their strategic positions and allow the enemy
to break the phalanx. Duryodhana clearly felt that the victory

of the Kurus depended on the presence of Bhishmadeva. He
was confident of the full support of Bhishmadeva and
Dronacarya in the battle because he well knew that they did not
even speak a word when Arjuna's wife Draupadi, in her helpless
condition, had appealed to them for justice while she was being
forced to appear naked in the presence of all the great generals
in the assembly. Although he knew that the two generals had
some sort of affection for the Pandavas, he hoped that these
generals would now completely give it up, as they had done
during the gambling performances. [Surrender-Unto-Me ]
BG 1.12
TaSYa SaÅNaYaNhz| ku-åv*Ö" iPaTaaMah" )
iSa&hNaad& ivNaÛaeÀE" Xa«& dDMaaE Pa[TaaPavaNa( )) 12 ))
tasya saïjanayan harñaà
kuru-våddhaù pitämahaù
siàha-nädaà vinadyoccaiù
çaìkhaà dadhmau pratäpavän

tasya—his; saïjanayan—increasing; harñam—cheerfulness;
kuru—våddhaù—the grandsire of the Kuru dynasty (Bhéñma);
pitämahaù—the grandfather; siàha-nädam—roaring sound,
like that of a lion; vinadya—vibrating; uccaiù—very loudly;
çaìkham—conchshell; dadhmau—blew; pratäpa-vän—the
valiant.
TRANSLATION
Then Bhishma, the great valiant grandsire of the Kuru dynasty,
the grandfather of the fighters, blew his conchshell very loudly,
making a sound like the roar of a lion, giving Duryodhana joy.
PURPORT
The grandsire of the Kuru dynasty could understand the inner
meaning of the heart of his grandson Duryodhana, and out of
his natural compassion for him he tried to cheer him by
blowing his conchshell very loudly, befitting his position as a
lion. Indirectly, by the symbolism of the conchshell, he
informed his depressed grandson Duryodhana that he had no
chance of victory in the battle, because the Supreme Lord
Krishna was on the other side. But still, it was his duty to
conduct the fight, and no pains would be spared in that
connection. [Surrender-Unto-Me ] [VTE]
BG 1.13
TaTa" Xa«aê >aeYaRê Pa<avaNak-GaaeMau%a" )

SahSaEva>YahNYaNTa Sa XaBdSTauMaul/ae_>avTa( )) 13 ))
tataù çaìkhäç ca bheryaç ca
paëavänaka-gomukhäù
sahasaiväbhyahanyanta
sa çabdas tumulo 'bhavat
tataù—thereafter; çaìkhäù—conchshells; ca—also; bheryaù—
large drums; ca—and; paëava-änaka—small drums and
kettledrums; go—mukhäù—horns; sahasä—all of a sudden;
eva—certainly; abhyahanyanta—were simultaneously
sounded; saù—that; çabdaù—combined sound; tumulaù—
tumultuous; abhavat—became.
TRANSLATION
After that, the conchshells, drums, bugles, trumpets and
horns were all suddenly sounded, and the combined sound
was tumultuous.
PURPORT
BG 1.14

TaTa" ìeTaEhRYaEYauR¢e- MahiTa SYaNdNae iSQaTaaE )
MaaDav" Paa<@vêEv idVYaaE Xa«aE Pa[dDMaTau" )) 14 ))
tataù çvetair hayair yukte
mahati syandane sthitau
mädhavaù päëòavaç caiva
divyau çaìkhau pradadhmatuù
tataù—thereafter; çvetaiù—with white; hayaiù—horses;
yukte—being yoked; mahati—in a great; syandane—chariot;
sthitau—situated; mädhavaù—Kåñëa (the husband of the
goddess of fortune); päëòavaù—Arjuna (the son of Päëòu);
ca—also; eva—certainly; divyau—transcendental; çaìkhau—
conchshells; pradadhmatuù—sounded.
TRANSLATION
On the other side, both Lord Krishna and Arjuna, stationed on
a great chariot drawn by white horses, sounded their
transcendental conchshells.
PURPORT

In contrast with the conchshell blown by Bhishmadeva, the
conchshells in the hands of Krishna and Arjuna are described
as transcendental. The sounding of the transcendental
conchshells indicated that there was no hope of victory for the
other side because Krishna was on the side of the Pandavas.
Jayas tu pandu-putranam yesham pakshe janardanah. Victory
is always with persons like the sons of Pandu because Lord
Krishna is associated with them. And whenever and wherever
the Lord is present, the goddess of fortune is also there because
the goddess of fortune never lives alone without her husband.
Therefore, victory and fortune were awaiting Arjuna, as
indicated by the transcendental sound produced by the
conchshell of Vishnu, or Lord Krishna. Besides that, the chariot
on which both the friends were seated had been donated by
Agni (the fire-god) to Arjuna, and this indicated that this
chariot was capable of conquering all sides, wherever it was
drawn over the three worlds. [VTE]
BG 1.15
PaaÄJaNYa& ôzqke-Xaae devdta& DaNaÅYa" )
PaaE<@& dDMaaE MahaXa«& >aqMak-MaaR v*k-aedr" )) 15 ))
päïcajanyaà håñékeço

devadattaà dhanaïjayaù
pauëòraà dadhmau mahä-çaìkhaà
bhéma-karmä våkodaraù
päïcajanyam—the conchshell named Päïcajanya; håñéka-
éçaù—Håñékeça (Kåñëa, the Lord who directs the senses of the
devotees); devadattam—the conchshell named Devadatta;
dhanam-jayaù—Dhanaïjaya (Arjuna, the winner of wealth);
pauëòram—the conch named Pauëòra; dadhmau—blew;
mahä—çaìkham—the terrific conchshell; bhéma-karmä—one
who performs herculean tasks; våka—udaraù—the voracious
eater (Bhéma).
TRANSLATION
Lord Krishna blew His conchshell, called Pancajanya; Arjuna
blew his, the Devadatta; and Bhima, the voracious eater and
performer of herculean tasks, blew his terrific conchshell,
called Paundra.
PURPORT
Lord Krishna is referred to as Hrishikesa in this verse because
He is the owner of all senses. The living entities are part and
parcel of Him, and therefore the senses of the living entities are
also part and parcel of His senses. The impersonalists cannot

account for the senses of the living entities, and therefore they
are always anxious to describe all living entities as senseless, or
impersonal. The Lord, situated in the hearts of all living
entities, directs their senses. But He directs in terms of the
surrender of the living entity, and in the case of a pure devotee
He directly controls the senses. Here on the Battlefield of
Kurukshetra the Lord directly controls the transcendental
senses of Arjuna, and thus His particular name of Hrishikesa.
The Lord has different names according to His different
activities. For example, His name is Madhusudana because He
killed the demon of the name Madhu; His name is Govinda
because He gives pleasure to the cows and to the senses; His
name is Vasudeva because He appeared as the son of Vasudeva;
His name is Devaki-nandana because He accepted Devaki as
His mother; His name is Yasoda-nandana because He awarded
His childhood pastimes to Yasoda at Vrindavana; His name is
Partha-sarathi because He worked as charioteer of His friend
Arjuna. Similarly, His name is Hrishikesa because He gave
direction to Arjuna on the Battlefield of Kurukshetra.
Arjuna is referred to as Dhananjaya in this verse because he
helped his elder brother in fetching wealth when it was
required by the king to make expenditures for different
sacrifices. Similarly, Bhima is known as Vrikodara because he
could eat as voraciously as he could perform herculean tasks,
such as killing the demon Hidimba. So the particular types of
conchshell blown by the different personalities on the side of
the Pandavas, beginning with the Lord's, were all very

encouraging to the fighting soldiers. On the other side there
were no such credits, nor the presence of Lord Krishna, the
supreme director, nor that of the goddess of fortune. So they
were predestined to lose the battle—and that was the message
announced by the sounds of the conchshells. [Surrender-
Unto-Me ] [VTE]
BG 1.16, BG 1.17, BG 1.18, BG 1.16-18
S 16-18
ANaNTaivJaYa& raJaa ku-NTaqPau}aae YauiDaiïr" )
Naku-l/" Sahdevê SaugaaezMai<aPauZPak-aE )) 16 ))
k-aXYaê ParMaeZvaSa" iXa%<@q c MaharQa" )
Da*íÛuManae ivra$=ê SaaTYaik-êaParaiJaTa" )) 17 ))
d]uPadae d]aEPadeYaaê SavRXa" Pa*iQavqPaTae )
SaaE>ad]ê Mahabahu" Xa«aNdDMau" Pa*QaKPa*Qak(- )) 18 ))
anantavijayaà räjä
kunté-putro yudhiñöhiraù
nakulaù sahadevaç ca
sughoña-maëipuñpakau
käçyaç ca parameñv-äsaù

çikhaëòé ca mahä-rathaù
dhåñöadyumno viräöaç ca
sätyakiç cäparäjitaù
drupado draupadeyäç ca
sarvaçaù påthivé-pate
saubhadraç ca mahä-bähuù
çaìkhän dadhmuù påthak påthak
ananta-vijayam—the conch named Ananta-vijaya; räjä—the
king; kunté-putraù—the son of Kunté; yudhiñöhiraù—
Yudhiñöhira; nakulaù—Nakula; sahadevaù—Sahadeva; ca—
and; sughoña—maëipuñpakau—the conches named Sughoña
and Maëipuñpaka; käçyaù—the King of Käçé (Väräëasé); ca—
and; parama-iñu-äsaù—the great archer; çikhaëòé—Çikhaëòé;
ca—also; mahä-rathaù—one who can fight alone against
thousands; dhåñöadyumnaù—Dhåñöadyumna (the son of King
Drupada); viräöaù—Viräöa (the prince who gave shelter to the
Päëòavas while they were in disguise); ca—also; sätyakiù—
Sätyaki (the same as Yuyudhäna, the charioteer of Lord
Kåñëa); ca—and; aparäjitaù—who had never been
vanquished; drupadaù—Drupada, the King of Päïcäla;
draupadeyäù—the sons of Draupadé; ca—also; sarvaçaù—all;

påthivé-pate—O King; saubhadraù—Abhimanyu, the son of
Subhadrä; ca—also; mahä-bähuù—mighty—armed;
çaìkhän—conchshells; dadhmuù—blew; påthak påthak—
each separately.
TRANSLATION
King Yudhishthira, the son of Kunti, blew his conchshell, the
Ananta-vijaya, and Nakula and Sahadeva blew the Sughosha
and Manipushpaka. That great archer the King of Kasi, the
great fighter Sikhandi, Dhrishtadyumna, Virata, the
unconquerable Satyaki, Drupada, the sons of Draupadi, and the
others, O King, such as the mighty-armed son of Subhadra, all
blew their respective conchshells.
PURPORT
Sanjaya informed King Dhritarashtra very tactfully that his
unwise policy of deceiving the sons of Pandu and endeavoring
to enthrone his own sons on the seat of the kingdom was not
very laudable. The signs already clearly indicated that the
whole Kuru dynasty would be killed in that great battle.
Beginning with the grandsire, Bhishma, down to the grandsons
like Abhimanyu and others—including kings from many states
of the world—all were present there, and all were doomed. The
whole catastrophe was due to King Dhritarashtra, because he
encouraged the policy followed by his sons.
BG 1.19

Sa gaaezae DaaTaRraía<aa& ôdYaaiNa VYadarYaTa( )
Na>aê Pa*iQavq& cEv TauMaul/ae_>YaNauNaadYaNa( )) 19 ))
sa ghoño dhärtaräñöräëäà
hådayäni vyadärayat
nabhaç ca påthivéà caiva
tumulo 'bhyanunädayan
saù—that; ghoñaù—vibration; dhärtaräñöräëäm—of the sons
of Dhåtaräñöra; hådayäni—hearts; vyadärayat—shattered;
nabhaù—the sky; ca—also; påthivém—the surface of the
earth; ca—also; eva—certainly; tumulaù—uproarious;
abhyanunädayan—resounding.
TRANSLATION
The blowing of these different conchshells became uproarious.
Vibrating both in the sky and on the earth, it shattered the
hearts of the sons of Dhritarashtra.
PURPORT
When Bhishma and the others on the side of Duryodhana blew
their respective conchshells, there was no heart-breaking on

the part of the Pandavas. Such occurrences are not mentioned,
but in this particular verse it is mentioned that the hearts of the
sons of Dhritarashtra were shattered by the sounds vibrated by
the Pandavas' party. This is due to the Pandavas and their
confidence in Lord Krishna. One who takes shelter of the
Supreme Lord has nothing to fear, even in the midst of the
greatest calamity.
[VTE]
BG 1.20
AQa VYaviSQaTaaNd*îa DaaTaRraíaNk-iPaßJa" )
Pa[v*tae XañSaMPaaTae DaNauåÛMYa Paa<@v" )
ôzqke-Xa& Tada vaKYaiMadMaah MahqPaTae )) 20 ))
atha vyavasthitän dåñövä
dhärtaräñörän kapi-dhvajaù
pravåtte çastra-sampäte
dhanur udyamya päëòavaù
håñékeçaà tadä väkyam
idam äha mahé-pate
atha—thereupon; vyavasthitän—situated; dåñövä—looking
upon; dhärtaräñörän—the sons of Dhåtaräñöra; kapi-dhvajaù—

he whose flag was marked with Hanumän; pravåtte—while
about to engage; çastra—sampäte—in releasing his arrows;
dhanuù—bow; udyamya—taking up; päëòavaù—the son of
Päëòu (Arjuna); håñékeçam—unto Lord Kåñëa; tadä—at that
time; väkyam—words; idam—these; äha—said; mahé—pate—
O King.
TRANSLATION
At that time Arjuna, the son of Pandu, seated in the chariot
bearing the flag marked with Hanuman, took up his bow and
prepared to shoot his arrows. O King, after looking at the sons
of Dhritarashtra drawn in military array, Arjuna then spoke to
Lord Krishna these words.
PURPORT
The battle was just about to begin. It is understood from the
above statement that the sons of Dhritarashtra were more or
less disheartened by the unexpected arrangement of military
force by the Pandavas, who were guided by the direct
instructions of Lord Krishna on the battlefield. The emblem of
Hanuman on the flag of Arjuna is another sign of victory
because Hanuman cooperated with Lord Rama in the battle
between Rama and Ravana, and Lord Rama emerged victorious.
Now both Rama and Hanuman were present on the chariot of
Arjuna to help him. Lord Krishna is Rama Himself, and
wherever Lord Rama is, His eternal servitor Hanuman and His

eternal consort Sita, the goddess of fortune, are present.
Therefore, Arjuna had no cause to fear any enemies
whatsoever. And above all, the Lord of the senses, Lord
Krishna, was personally present to give him direction. Thus, all
good counsel was available to Arjuna in the matter of executing
the battle. In such auspicious conditions, arranged by the Lord
for His eternal devotee, lay the signs of assured victory.
BG 1.21, BG 1.22, BG 1.21-22
S 21-22
AJauRNa ovac
SaeNaYaaeå>aYaaeMaRDYae rQa& SQaaPaYa Mae_CYauTa )
YaavdeTaaiàrq+ae_h& Yaaed(Dauk-aMaaNaviSQaTaaNa( )) 21 ))
kE-MaRYaa Sah YaaeÖVYaMaiSMaNr<aSaMauÛMae )) 22 ))
arjuna uväca
senayor ubhayor madhye
rathaà sthäpaya me 'cyuta
yävad etän nirékñe 'haà
yoddhu-kämän avasthitän
kair mayä saha yoddhavyam
asmin raëa-samudyame

arjunaù uväca—Arjuna said; senayoù—of the armies;
ubhayoù—both; madhye—between; ratham—the chariot;
sthäpaya—please keep; me—my; acyuta—O infallible one;
yävat—as long as; etän—all these; nirékñe—may look upon;
aham—I; yoddhu—kämän—desiring to fight; avasthitän—
arrayed on the battlefield; kaiù—with whom; mayä—by me;
saha—together; yoddhavyam—have to fight; asmin—in this;
raëa—strife; samudyame—in the attempt.
TRANSLATION
Arjuna said: O infallible one, please draw my chariot between
the two armies so that I may see those present here, who desire
to fight, and with whom I must contend in this great trial of
arms.
PURPORT
Although Lord Krishna is the Supreme Personality of Godhead,
out of His causeless mercy He was engaged in the service of His
friend. He never fails in His affection for His devotees, and thus
He is addressed herein as infallible. As charioteer, He had to
carry out the orders of Arjuna, and since He did not hesitate to
do so, He is addressed as infallible. Although He had accepted
the position of a charioteer for His devotee, His supreme
position was not challenged. In all circumstances, He is the

Supreme Personality of Godhead, Hrishikesa, the Lord of the
total senses. The relationship between the Lord and His servitor
is very sweet and transcendental. The servitor is always ready
to render service to the Lord, and, similarly, the Lord is always
seeking an opportunity to render some service to the devotee.
He takes greater pleasure in His pure devotee's assuming the
advantageous position of ordering Him than He does in being
the giver of orders. Since He is master, everyone is under His
orders, and no one is above Him to order Him. But when He
finds that a pure devotee is ordering Him, He obtains
transcendental pleasure, although He is the infallible master in
all circumstances.
As a pure devotee of the Lord, Arjuna had no desire to fight
with his cousins and brothers, but he was forced to come onto
the battlefield by the obstinacy of Duryodhana, who was never
agreeable to any peaceful negotiation. Therefore, he was very
anxious to see who the leading persons present on the
battlefield were. Although there was no question of a
peacemaking endeavor on the battlefield, he wanted to see
them again, and to see how much they were bent upon
demanding an unwanted war. [Surrender-Unto-Me ] [VTE]
BG 1.23

YaaeTSYaMaaNaaNave+ae_h& Ya WTae_}a SaMaaGaTaa" )
DaaTaRraíSYa dubuRÖeYauRÖe iPa[Yaick-IzRv" )) 23 ))
yotsyamänän avekñe 'haà
ya ete 'tra samägatäù
dhärtaräñörasya durbuddher
yuddhe priya-cikérñavaù
yotsyamänän—those who will be fighting; avekñe—let me see;
aham—I; ye—who; ete—those; atra—here; samägatäù—
assembled; dhärtaräñörasya—for the son of Dhåtaräñöra;
durbuddheù—evil—minded; yuddhe—in the fight; priya—
well; cikérñavaù—wishing.
TRANSLATION
Let me see those who have come here to fight, wishing to please
the evil-minded son of Dhritarashtra.
PURPORT
It was an open secret that Duryodhana wanted to usurp the
kingdom of the Pandavas by evil plans, in collaboration with
his father, Dhritarashtra. Therefore, all persons who had joined
the side of Duryodhana must have been birds of the same

feather. Arjuna wanted to see them on the battlefield before the
fight was begun, just to learn who they were, but he had no
intention of proposing peace negotiations with them. It was
also a fact that he wanted to see them to make an estimate of
the strength which he had to face, although he was quite
confident of victory because Krishna was sitting by his side.
[VTE]
BG 1.24
SaÅYa ovac
WvMau¢-ae ôzqke-Xaae Gau@ake-XaeNa >aarTa )
SaeNaYaaeå>aYaaeMaRDYae SQaaPaiYaTva rQaaetaMaMa( )) 24 ))
saïjaya uväca
evam ukto håñékeço
guòäkeçena bhärata
senayor ubhayor madhye
sthäpayitvä rathottamam
saïjayaù uväca—Saïjaya said; evam—thus; uktaù—
addressed; håñékeçaù—Lord Kåñëa; guòäkeçena—by Arjuna;

bhärata—O descendant of Bharata; senayoù—of the armies;
ubhayoù—both; madhye—in the midst; sthäpayitvä—placing;
ratha—uttamam—the finest chariot.
TRANSLATION
Saïjaya said: O descendant of Bharata, having thus been
addressed by Arjuna, Lord Kåñëa drew up the fine chariot in
the midst of the armies of both parties.
PURPORT
In this verse Arjuna is referred to as Gudakesa. Gudaka means
sleep, and one who conquers sleep is called gudakesa. Sleep
also means ignorance. So Arjuna conquered both sleep and
ignorance because of his friendship with Krishna. As a great
devotee of Krishna, he could not forget Krishna even for a
moment, because that is the nature of a devotee. Either in
waking or in sleep, a devotee of the Lord can never be free from
thinking of Krishna's name, form, qualities and pastimes. Thus
a devotee of Krishna can conquer both sleep and ignorance
simply by thinking of Krishna constantly. This is called Krishna
consciousness, or samadhi. As Hrishikesa, or the director of the
senses and mind of every living entity, Krishna could
understand Arjuna's purpose in placing the chariot in the midst
of the armies. Thus He did so, and spoke as follows. [VTE]
In this verse Arjuna is referred to as Gudakesa. Gudaka means
sleep, and one who conquers sleep is called gudakesa. Sleep
also means ignorance. So Arjuna conquered both sleep and
ignorance because of his friendship with Krishna. As a great

devotee of Krishna, he could not forget Krishna even for a
moment, because that is the nature of a devotee. Either in
waking or in sleep, a devotee of the Lord can never be free from
thinking of Krishna's name, form, qualities and pastimes. Thus
a devotee of Krishna can conquer both sleep and ignorance
simply by thinking of Krishna constantly. This is called Krishna
consciousness, or samadhi. As Hrishikesa, or the director of the
senses and mind of every living entity, Krishna could
understand Arjuna's purpose in placing the chariot in the midst
of the armies. Thus He did so, and spoke as follows. [VTE]
BG 1.25
>aqZMad]ae<aPa[Mau%Ta" SaveRza& c Mahqi+aTaaMa( )
ovac PaaQaR PaXYaETaaNSaMaveTaaNku-æiNaiTa )) 25 ))
bhéñma-droëa-pramukhataù
sarveñäà ca mahé-kñitäm
uväca pärtha paçyaitän
samavetän kurün iti
bhéñma—Grandfather Bhéñma; droëa—the teacher Droëa;
pramukhataù—in front of; sarveñäm—all; ca—also; mahé-

kñitäm—chiefs of the world; uväca—said; pärtha—O son of
Påthä; paçya—just behold; etän—all of them; samavetän—
assembled; kurün—the members of the Kuru dynasty; iti—
thus.
TRANSLATION
In the presence of Bhishma, Drona and all the other chieftains
of the world, the Lord said, "Just behold, Partha, all the Kurus
assembled here."
PURPORT
As the Supersoul of all living entities, Lord Krishna could
understand what was going on in the mind of Arjuna. The use
of the word Hrishikesa in this connection indicates that He
knew everything. And the word Partha, meaning "the son of
Prtha, or Kunti," is also similarly significant in reference to
Arjuna. As a friend, He wanted to inform Arjuna that because
Arjuna was the son of Pritha, the sister of His own father
Vasudeva, He had agreed to be the charioteer of Arjuna. Now
what did Krishna mean when He told Arjuna to "behold the
Kurus"? Did Arjuna want to stop there and not fight? Krishna
never expected such things from the son of His aunt Pritha.
The mind of Arjuna was thus predicted by the Lord in friendly
joking. [Surrender-Unto-Me ]
BG 1.26

Ta}aaPaXYaiTSQaTaaNPaaQaR" iPaTa›NaQa iPaTaaMahaNa( )
AacaYaaRNMaaTaul/aN>a]aTa›NPau}aaNPaaE}aaNSa%q„&STaQaa )
ìéuraNSauôdêEv SaeNaYaaeå>aYaaeriPa )) 26 ))
taträpaçyat sthitän pärthaù
pitèn atha pitämahän
äcäryän mätulän bhrätèn
puträn pauträn sakhéàs tathä
çvaçurän suhådaç caiva
senayor ubhayor api
tatra—there; apaçyat—he could see; sthitän—standing;
pärthaù—Arjuna; pitèn—fathers; atha—also; pitämahän—
grandfathers; äcäryän—teachers; mätulän—maternal uncles;
bhrätèn—brothers; puträn—sons; pauträn—grandsons;
sakhén—friends; tathä—too; çvaçurän—fathers-in-law;
suhådaù—well—wishers; ca—also; eva—certainly; senayoù—
of the armies; ubhayoù—of both parties; api—including.
TRANSLATION

There Arjuna could see, within the midst of the armies of both
parties, his fathers, grandfathers, teachers, maternal uncles,
brothers, sons, grandsons, friends, and also his fathers-in-law
and well-wishers.
PURPORT
On the battlefield Arjuna could see all kinds of relatives. He
could see persons like Bhurisrava, who were his father's
contemporaries, grandfathers Bhishma and Somadatta,
teachers like Dronacarya and Kripacarya, maternal uncles like
Salya and Sakuni, brothers like Duryodhana, sons like
Lakshmana, friends like Asvatthama, well-wishers like
Kritavarma, etc. He could see also the armies which contained
many of his friends. [Surrender-Unto-Me ]
BG 1.27
TaaNSaMaq+Ya Sa k-aENTaeYa" SavaRNbNDaUNaviSQaTaaNa( )
k*-PaYaa ParYaaivíae ivzqdiàdMab]vqTa( )) 27 ))
tän samékñya sa kaunteyaù
sarvän bandhün avasthitän
kåpayä parayäviñöo
viñédann idam abravét

tän—all of them; samékñya—after seeing; saù—he;
kaunteyaù—the son of Kunté; sarvän—all kinds of;
bandhün—relatives; avasthitän—situated; kåpayä—by
compassion; parayä—of a high grade; äviñöaù—overwhelmed;
viñédan—while lamenting; idam—thus; abravét—spoke.
TRANSLATION
When the son of Kunti, Arjuna, saw all these different grades
of friends and relatives, he became overwhelmed with
compassion and spoke thus.
BG 1.28
AJauRNa ovac
d*îeMa& SvJaNa& k*-Z<a YauYauTSau& SaMauPaiSQaTaMa( )
SaqdiNTa MaMa Gaa}aai<a Mau%& c PairéuZYaiTa )) 28 ))
arjuna uväca
dåñövemaà sva-janaà kåñëa

yuyutsuà samupasthitam
sédanti mama gäträëi
mukhaà ca pariçuñyati
arjunaù uväca—Arjuna said; dåñövä—after seeing; imam—all
these; sva-janam—kinsmen; kåñëa—O Kåñëa; yuyutsum—all
in a fighting spirit; samupasthitam—present; sédanti—are
quivering; mama—my; gäträëi—limbs of the body;
mukham—mouth; ca—also; pariçuñyati—is drying up.
TRANSLATION
Arjuna said: My dear Krishna, seeing my friends and relatives
present before me in such a fighting spirit, I feel the limbs of
my body quivering and my mouth drying up.
PURPORT
Any man who has genuine devotion to the Lord has all the good
qualities which are found in godly persons or in the demigods,
whereas the nondevotee, however advanced he may be in
material qualifications by education and culture, lacks in godly
qualities. As such, Arjuna, just after seeing his kinsmen, friends
and relatives on the battlefield, was at once overwhelmed by
compassion for them who had so decided to fight amongst
themselves. As far as his soldiers were concerned, he was

sympathetic from the beginning, but he felt compassion even
for the soldiers of the opposite party, foreseeing their imminent
death. And while he was so thinking, the limbs of his body
began to quiver, and his mouth became dry. He was more or
less astonished to see their fighting spirit. Practically the whole
community, all blood relatives of Arjuna, had come to fight
with him. This overwhelmed a kind devotee like Arjuna.
Although it is not mentioned here, still one can easily imagine
that not only were Arjuna's bodily limbs quivering and his
mouth drying up, but he was also crying out of compassion.
Such symptoms in Arjuna were not due to weakness but to his
softheartedness, a characteristic of a pure devotee of the Lord.
It is said therefore:
yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih
"One who has unflinching devotion for the Personality of
Godhead has all the good qualities of the demigods. But one
who is not a devotee of the Lord has only material
qualifications that are of little value. This is because he is
hovering on the mental plane and is certain to be attracted by
the glaring material energy." (SB 5.18.12) [Surrender-Unto-
Me ] [VTE]

BG 1.29
vePaQauê Xarqre Mae raeMahzRê JaaYaTae )
Gaa<@qv& ó&SaTae hSTaatvKcEv PairdùTae )) 29 ))
vepathuç ca çarére me
roma-harñaç ca jäyate
gäëòévaà sraàsate hastät
tvak caiva paridahyate
vepathuù—trembling of the body; ca—also; çarére—on the
body; me—my; roma-harñaù—standing of hair on end; ca—
also; jäyate—is taking place; gäëòévam—the bow of Arjuna;
sraàsate—is slipping; hastät—from the hand; tvak—skin;
ca—also; eva—certainly; paridahyate—is burning.
TRANSLATION
My whole body is trembling, my hair is standing on end, my
bow Gandiva is slipping from my hand, and my skin is burning.
PURPORT

There are two kinds of trembling of the body, and two kinds of
standings of the hair on end. Such phenomena occur either in
great spiritual ecstasy or out of great fear under material
conditions. There is no fear in transcendental realization.
Arjuna's symptoms in this situation are out of material fear-
namely, loss of life. This is evident from other symptoms also;
he became so impatient that his famous bow Gandiva was
slipping from his hands, and, because his heart was burning
within him, he was feeling a burning sensation of the skin. All
these are due to a material conception of life.
BG 1.30
Na c Xa¥-aeMYavSQaaTau& >a]MaTaqv c Mae MaNa" )
iNaiMataaiNa c PaXYaaiMa ivParqTaaiNa ke-Xav )) 30 ))
na ca çaknomy avasthätuà
bhramatéva ca me manaù
nimittäni ca paçyämi
viparétäni keçava
na—nor; ca—also; çaknomi—am I able; avasthätum—to stay;
bhramati—forgetting; iva—as; ca—and; me—my; manaù—
mind; nimittäni—causes; ca—also; paçyämi—I see;
viparétäni—just the opposite; keçava—O killer of the demon
Keçé (Kåñëa).

TRANSLATION
I am now unable to stand here any longer. I am forgetting
myself, and my mind is reeling. I see only causes of misfortune,
O Krishna, killer of the Kesi demon.
PURPORT
Due to his impatience, Arjuna was unable to stay on the
battlefield, and he was forgetting himself on account of this
weakness of his mind. Excessive attachment for material things
puts a man in such a bewildering condition of existence.
Bhayam dvitiyabhinivesatah syat (SB 11.2.37): such fearfulness
and loss of mental equilibrium take place in persons who are
too affected by material conditions. Arjuna envisioned only
painful reverses in the battlefield—he would not be happy even
by gaining victory over the foe. The words nimittani viparitani
are significant. When a man sees only frustration in his
expectations, he thinks, "Why am I here?" Everyone is
interested in himself and his own welfare. No one is interested
in the Supreme Self. Arjuna is showing ignorance of his real
self-interest by Krishna's will. One's real self-interest lies in
Vishnu, or Krishna. The conditioned soul forgets this, and
therefore suffers material pains. Arjuna thought that his victory
in the battle would only be a cause of lamentation for him.
BG 1.31

Na c é[eYaae_NauPaXYaaiMa hTva SvJaNaMaahve )
Na k-a¿e ivJaYa& k*-Z<a Na c raJYa& Sau%aiNa c )) 31 ))
na ca çreyo 'nupaçyämi
hatvä sva-janam ähave
na käìkñe vijayaà kåñëa
na ca räjyaà sukhäni ca
na—nor; ca—also; çreyaù—good; anupaçyämi—do I foresee;
hatvä—by killing; sva—janam—own kinsmen; ähave—in the
fight; na—nor; käìkñe—do I desire; vijayam—victory;
kåñëa—O Kåñëa; na—nor; ca—also; räjyam—kingdom;
sukhäni—happiness thereof; ca—also.
TRANSLATION
I do not see how any good can come from killing my own
kinsmen in this battle, nor can I, my dear Krishna, desire any
subsequent victory, kingdom, or happiness.
PURPORT
BG Collier Purport

Without knowing that one's self-interest is in Viñëu (or Kåñëa),
conditioned souls are attracted by bodily relationships, hoping
to be happy in such situations. In such a blind conception of
life, they forget even the causes of material happiness. Arjuna
appears to have even forgotten the moral codes for a kñatriya.
It is said that two kinds of men, namely the kñatriya who dies
directly in front of the battlefield under Kåñëa's personal orders
and the person in the renounced order of life who is absolutely
devoted to spiritual culture, are eligible to enter into the sun
globe, which is so powerful and dazzling. Arjuna is reluctant
even to kill his enemies, let alone his relatives. He thinks that
by killing his kinsmen there would be no happiness in his life,
and therefore he is not willing to fight, just as a person who
does not feel hunger is not inclined to cook. He has now
decided to go into the forest and live a secluded life in
frustration. But as a kñatriya, he requires a kingdom for his
subsistence, because the kñatriyas cannot engage themselves in
any other occupation. But Arjuna has no kingdom. Arjuna's
sole opportunity for gaining a kingdom lies in fighting with his
cousins and brothers and reclaiming the kingdom inherited
from his father, which he does not like to do. Therefore he
considers himself fit to go to the forest to live a secluded life of
frustration. [Surrender-Unto-Me ] [VTE]
BG 1.32, BG 1.33, BG 1.34, BG 1.35, BG 1.32-35

ik&- Naae raJYaeNa GaaeivNd ik&- >aaeGaEJas„ivTaeNa va )
YaezaMaQaeR k-ax(i+aTa& Naae raJYa& >aaeGaa" Sau%aiNa c )) 32 ))
Ta wMae_viSQaTaa YauÖe Pa[a<aa&STYa¤-a DaNaaiNa c )
AacaYaaR" iPaTar" Pau}aaSTaQaEv c iPaTaaMaha" )) 33 ))
MaaTaul/a" ìéura" PaaE}aa" XYaal/a" SaMbiNDaNaSTaQaa )
WTaaà hNTauiMaC^aiMa ganTaae_iPa MaDauSaUdNa )) 34 ))
AiPa }aEl/aeKYaraJYaSYa heTaae" ik&- Nau Mahqk*-Tae )
iNahTYa DaaTaRraíaà" k-a Pa[qiTa" SYaaÂNaadRNa )) 35 ))
kià no räjyena govinda
kià bhogair jévitena vä
yeñäm arthe käìkñitaà no
räjyaà bhogäù sukhäni ca
ta ime 'vasthitä yuddhe
präëäàs tyaktvä dhanäni ca
äcäryäù pitaraù puträs
tathaiva ca pitämahäù
mätuläù çvaçuräù pauträù
çyäläù sambandhinas tathä
etän na hantum icchämi

ghnato 'pi madhusüdana
api trailokya-räjyasya
hetoù kià nu mahé-kåte
nihatya dhärtaräñörän naù
kä prétiù syäj janärdana
kim—what use; naù—to us; räjyena—is the kingdom;
govinda—O Kåñëa; kim—what; bhogaiù—enjoyment;
jévitena—living; vä—either; yeñäm—of whom; arthe—for the
sake; käìkñitam—is desired; naù—by us; räjyam—kingdom;
bhogäù—material enjoyment; sukhäni—all happiness; ca—
also; te—all of them; ime—these; avasthitäù—situated;
yuddhe—on this battlefield; präëän—lives; tyaktvä—giving
up; dhanäni—riches; ca—also; äcäryäù—teachers; pitaraù—
fathers; puträù—sons; tathä—as well as; eva—certainly; ca—
also; pitämahäù—grandfathers; mätuläù—maternal uncles;
çvaçuräù—fathers-in-law; pauträù—grandsons; çyäläù—
brothers-in-law; sambandhinaù—relatives; tathä—as well as;
etän—all these; na—never; hantum—to kill; icchämi—do I
wish; ghnataù—killing; api—even; madhusüdana—O killer of
the demon Madhu (Kåñëa); api—even if; trai—lokya—of the
three worlds; räjyasya—for the kingdom; hetoù—in
exchange; kim nu—what to speak of; mahé-kåte—for the sake
of the earth; nihatya—by killing; dhärtaräñörän—the sons of

Dhåtaräñöra; naù—our; kä—what; prétiù—pleasure; syät—will
there be; janärdana—O maintainer of all living entities.
TRANSLATION
O Govinda, of what avail to us are a kingdom, happiness or
even life itself when all those for whom we may desire them are
now arrayed on this battlefield? O Madhusudana, when
teachers, fathers, sons, grandfathers, maternal uncles, fathers-
in-law, grandsons, brothers-in-law and other relatives are ready
to give up their lives and properties and are standing before me,
why should I wish to kill them, even though they might
otherwise kill me? O maintainer of all living entities, I am not
prepared to fight with them even in exchange for the three
worlds, let alone this earth. What pleasure will we derive from
killing the sons of Dhritarashtra?
PURPORT
Arjuna has addressed Lord Krishna as Govinda because
Krishna is the object of all pleasures for cows and the senses.
By using this significant word, Arjuna indicates that Krishna
should understand what will satisfy Arjuna's senses. But
Govinda is not meant for satisfying our senses. If we try to
satisfy the senses of Govinda, however, then automatically our
own senses are satisfied. Materially, everyone wants to satisfy
his senses, and he wants God to be the order supplier for such
satisfaction. The Lord will satisfy the senses of the living
entities as much as they deserve, but not to the extent that they
may covet. But when one takes the opposite way—namely,

when one tries to satisfy the senses of Govinda without desiring
to satisfy one's own senses—then by the grace of Govinda all
desires of the living entity are satisfied. Arjuna's deep affection
for community and family members is exhibited here partly
due to his natural compassion for them. He is therefore not
prepared to fight. Everyone wants to show his opulence to
friends and relatives, but Arjuna fears that all his relatives and
friends will be killed on the battlefield and he will be unable to
share his opulence after victory. This is a typical calculation of
material life. The transcendental life, however, is different.
Since a devotee wants to satisfy the desires of the Lord, he can,
Lord willing, accept all kinds of opulence for the service of the
Lord, and if the Lord is not willing, he should not accept a
farthing. Arjuna did not want to kill his relatives, and if there
were any need to kill them, he desired that Krishna kill them
personally. At this point he did not know that Krishna had
already killed them before their coming into the battlefield and
that he was only to become an instrument for Krishna. This fact
is disclosed in following chapters. As a natural devotee of the
Lord, Arjuna did not like to retaliate against his miscreant
cousins and brothers, but it was the Lord's plan that they
should all be killed. The devotee of the Lord does not retaliate
against the wrongdoer, but the Lord does not tolerate any
mischief done to the devotee by the miscreants. The Lord can
excuse a person on His own account, but He excuses no one
who has done harm to His devotees. Therefore the Lord was
determined to kill the miscreants, although Arjuna wanted to
excuse them. [Surrender-Unto-Me ]

BG 1.36
PaaPaMaevaé[YaedSMaaNhTvETaaNaaTaTaaiYaNa" )
TaSMaaàahaR vYa& hNTau& DaaTaRraíaNSabaNDavaNa( )
SvJaNa& ih k-Qa& hTva Saui%Na" SYaaMa MaaDav )) 36 ))
päpam eväçrayed asmän
hatvaitän ätatäyinaù
tasmän närhä vayaà hantuà
dhärtaräñörän sa-bändhavän
sva-janaà hi kathaà hatvä
sukhinaù syäma mädhava
päpam—vices; eva—certainly; äçrayet—must come upon;
asmän—us; hatvä—by killing; etän—all these; ätatäyinaù—
aggressors; tasmät—therefore; na—never; arhäù—deserving;
vayam—we; hantum—to kill; dhärtaräñörän—the sons of
Dhåtaräñöra; sa—bändhavän—along with friends; sva—
janam—kinsmen; hi—certainly; katham—how; hatvä—by

killing; sukhinaù—happy; syäma—will we become;
mädhava—O Kåñëa, husband of the goddess of fortune.
TRANSLATION
Sin will overcome us if we slay such aggressors. Therefore it is
not proper for us to kill the sons of Dhritarashtra and our
friends. What should we gain, O Krishna, husband of the
goddess of fortune, and how could we be happy by killing our
own kinsmen?
PURPORT
According to Vedic injunctions there are six kinds of
aggressors: (1) a poison giver, (2) one who sets fire to the
house, (3) one who attacks with deadly weapons, (4) one who
plunders riches, (5) one who occupies another's land, and (6)
one who kidnaps a wife. Such aggressors are at once to be
killed, and no sin is incurred by killing such aggressors. Such
killing of aggressors is quite befitting any ordinary man, but
Arjuna was not an ordinary person. He was saintly by
character, and therefore he wanted to deal with them in
saintliness. This kind of saintliness, however, is not for a
kshatriya. Although a responsible man in the administration of
a state is required to be saintly, he should not be cowardly. For
example, Lord Rama was so saintly that people even now are
anxious to live in the kingdom of Lord Rama (rama-rajya), but
Lord Rama never showed any cowardice. Ravana was an
aggressor against Rama because Ravana kidnapped Rama's

wife, Sita, but Lord Rama gave him sufficient lessons,
unparalleled in the history of the world. In Arjuna's case,
however, one should consider the special type of aggressors,
namely his own grandfather, own teacher, friends, sons,
grandsons, etc. Because of them, Arjuna thought that he should
not take the severe steps necessary against ordinary aggressors.
Besides that, saintly persons are advised to forgive. Such
injunctions for saintly persons are more important than any
political emergency. Arjuna considered that rather than kill his
own kinsmen for political reasons, it would be better to forgive
them on grounds of religion and saintly behavior. He did not,
therefore, consider such killing profitable simply for the matter
of temporary bodily happiness. After all, kingdoms and the
pleasures derived therefrom are not permanent, so why should
he risk his life and eternal salvation by killing his own
kinsmen? Arjuna's addressing of Krishna as "Madhava," or the
husband of the goddess of fortune, is also significant in this
connection. He wanted to point out to Krishna that, as husband
of the goddess of fortune, He should not induce Arjuna to take
up a matter which would ultimately bring about misfortune.
Krishna, however, never brings misfortune to anyone, to say
nothing of His devotees. [Surrender-Unto-Me ]
BG 1.37, BG 1.38, BG 1.37-38
S 37-38

YaÛPYaeTae Na PaXYaiNTa l/ae>aaePahTaceTaSa" )
ku-l/+aYak*-Ta& daez& iMa}ad]aehe c PaaTak-Ma( )) 37 ))
k-Qa& Na jeYaMaSMaai>a" PaaPaadSMaaiàviTaRTauMa( )
ku-l/+aYak*-Ta& daez& Pa[PaXYaiÙJaRNaadRNa )) 38 ))
yady apy ete na paçyanti
lobhopahata-cetasaù
kula-kñaya-kåtaà doñaà
mitra-drohe ca pätakam
kathaà na jïeyam asmäbhiù
päpäd asmän nivartitum
kula-kñaya-kåtaà doñaà
prapaçyadbhir janärdana
yadi—if; api—even; ete—they; na—do not; paçyanti—see;
lobha—by greed; upahata—overpowered; cetasaù—their
hearts; kula-kñaya—in killing the family; kåtam—done;
doñam—fault; mitra-drohe—in quarreling with friends; ca—
also; pätakam—sinful reactions; katham—why; na—should
not; jïeyam—be known; asmäbhiù—by us; päpät—from sins;
asmät—these; nivartitum—to cease; kula-kñaya—in the

destruction of a dynasty; kåtam—done; doñam—crime;
prapaçyadbhiù—by those who can see; janärdana—O Kåñëa.
TRANSLATION
O Janardana, although these men, their hearts overtaken by
greed, see no fault in killing one's family or quarreling with
friends, why should we, who can see the crime in destroying a
family, engage in these acts of sin?
PURPORT
A kshatriya is not supposed to refuse to battle or gamble when
he is so invited by some rival party. Under such an obligation,
Arjuna could not refuse to fight, because he had been
challenged by the party of Duryodhana. In this connection,
Arjuna considered that the other party might be blind to the
effects of such a challenge. Arjuna, however, could see the evil
consequences and could not accept the challenge. Obligation is
actually binding when the effect is good, but when the effect is
otherwise, then no one can be bound. Considering all these
pros and cons, Arjuna decided not to fight. [Surrender-Unto-
Me ] [VTE]
BG 1.39
ku-l/+aYae Pa[<aXYaiNTa ku-l/DaMaaR" SaNaaTaNaa" )

DaMaeR Naíe ku-l&/ k*-TòMaDaMaaeR_i>a>avTYauTa )) 39 ))
kula-kñaye praëaçyanti
kula-dharmäù sanätanäù
dharme nañöe kulaà kåtsnam
adharmo 'bhibhavaty uta
kula-kñaye—in destroying the family; praëaçyanti—become
vanquished; kula-dharmäù—the family traditions;
sanätanäù—eternal; dharme—religion; nañöe—being
destroyed; kulam—family; kåtsnam—whole; adharmaù—
irreligion; abhibhavati—transforms; uta—it is said.
TRANSLATION
With the destruction of the dynasty, the eternal family tradition
is vanquished, and thus the rest of the family becomes involved
in irreligion.
PURPORT
In the system of the varnasrama institution there are many
principles of religious traditions to help members of the family
grow properly and attain spiritual values. The elder members
are responsible for such purifying processes in the family,
beginning from birth to death. But on the death of the elder

members, such family traditions of purification may stop, and
the remaining younger family members may develop irreligious
habits and thereby lose their chance for spiritual salvation.
Therefore, for no purpose should the elder members of the
family be slain. [Surrender-Unto-Me ]
BG 1.40
ADaMaaRi>a>avaTk*-Z<a Pa[duZYaiNTa ku-l/iñYa" )
ñqzu duíaSau vaZ<aeRYa JaaYaTae v<aRSaªr" )) 40 ))
adharmäbhibhavät kåñëa
praduñyanti kula-striyaù
stréñu duñöäsu värñëeya
jäyate varëa-saìkaraù
adharma—irreligion; abhibhavät—having become
predominant; kåñëa—O Kåñëa; praduñyanti—become
polluted; kula-striyaù—family ladies; stréñu—by the
womanhood; duñöäsu—being so polluted; värñëeya—O
descendant of Våñëi; jäyate—comes into being; varëa—
saìkaraù—unwanted progeny.

TRANSLATION
When irreligion is prominent in the family, O Krishna, the
women of the family become polluted, and from the
degradation of womanhood, O descendant of Vrishni, comes
unwanted progeny.
PURPORT
BG Collier Purport
Good population in human society is the basic principle for
peace, prosperity and spiritual progress in life. The varëäçrama
religion's principles were so designed that the good population
would prevail in society for the general spiritual progress of
state and community. Such population depends on the chastity
and faithfulness of its womanhood. As children are very prone
to be misled, women are similarly very prone to degradation.
Therefore, both children and women require protection by the
elder members of the family. By being engaged in various
religious practices, women will not be misled into adultery.
According to Cäëakya Paëòita, women are generally not very
intelligent and therefore not trustworthy. So the different
family traditions of religious activities should always engage
them, and thus their chastity and devotion will give birth to a
good population eligible for participating in the varëäçrama
system. On the failure of such varëäçrama-dharma, naturally
the women become free to act and mix with men, and thus
adultery is indulged in at the risk of unwanted population.

Irresponsible men also provoke adultery in society, and thus
unwanted children flood the human race at the risk of war and
pestilence. [Surrender-Unto-Me ] [VTE]
BG 1.41
Saªrae Nark-aYaEv ku-l/ganaNaa& ku-l/SYa c )
PaTaiNTa iPaTarae ùeza& lu/áiPa<@aedk-i§-Yaa" )) 41 ))
saìkaro narakäyaiva
kula-ghnänäà kulasya ca
patanti pitaro hy eñäà
lupta-piëòodaka-kriyäù
saìkaraù—such unwanted children; narakäya—make for
hellish life; eva—certainly; kula—ghnänäm—for those who
are killers of the family; kulasya—for the family; ca—also;
patanti—fall down; pitaraù—forefathers; hi—certainly;
eñäm—of them; lupta—stopped; piëòa—of offerings of food;
udaka—and water; kriyäù—performances.
TRANSLATION

An increase of unwanted population certainly causes hellish
life both for the family and for those who destroy the family
tradition. The ancestors of such corrupt families fall down,
because the performances for offering them food and water are
entirely stopped.
PURPORT
BG Collier Purport
According to the rules and regulations of fruitive activities,
there is a need to offer periodical food and water to the
forefathers of the family. This offering is performed by worship
of Viñëu, because eating the remnants of food offered to Viñëu
can deliver one from all kinds of sinful actions. Sometimes the
forefathers may be suffering from various types of sinful
reactions, and sometimes some of them cannot even acquire a
gross material body and are forced to remain in subtle bodies
as ghosts. Thus, when remnants of prasädam food are offered
to forefathers by descendants, the forefathers are released from
ghostly or other kinds of miserable life. Such help rendered to
forefathers is a family tradition, and those who are not in
devotional life are required to perform such rituals. One who
is engaged in the devotional life is not required to perform such
actions. Simply by performing devotional service, one can
deliver hundreds and thousands of forefathers from all kinds of
misery. It is stated in the Bhägavatam (11.5.41):
devarñi-bhütäpta-nåëäà pitèëäà

na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
"Anyone who has taken shelter of the lotus feet of Mukunda,
the giver of liberation, giving up all kinds of obligation, and has
taken to the path in all seriousness, owes neither duties nor
obligations to the demigods, sages, general living entities,
family members, humankind or forefathers." Such obligations
are automatically fulfilled by performance of devotional service
to the Supreme Personality of Godhead. [Surrender-Unto-Me]
[VTE]
BG 1.42
daezEreTaE" ku-l/ganaNaa& v<aRSaªrk-arkE-" )
oTSaaÛNTae JaaiTaDaMaaR" ku-l/DaMaaRê XaaìTaa" )) 42 ))
doñair etaiù kula-ghnänäà
varëa-saìkara-kärakaiù
utsädyante jäti-dharmäù
kula-dharmäç ca çäçvatäù

doñaiù—by such faults; etaiù—all these; kula-ghnänäm—of
the destroyers of the family; varëa-saìkara—of unwanted
children; kärakaiù—which are causes; utsädyante—are
devastated; jäti-dharmäù—community projects; kula-
dharmäù—family traditions; ca—also; çäçvatäù—eternal.
TRANSLATION
By the evil deeds of those who destroy the family tradition and
thus give rise to unwanted children, all kinds of community
projects and family welfare activities are devastated.
PURPORT
BG Collier Purport
Community projects for the four orders of human society,
combined with family welfare activities, as they are set forth by
the institution of sanätana-dharma, or varëäçrama-dharma, are
designed to enable the human being to attain his ultimate
salvation. Therefore, the breaking of the sanätana-dharma
tradition by irresponsible leaders of society brings about chaos
in that society, and consequently people forget the aim of life-
Viñëu. Such leaders are called blind, and persons who follow
such leaders are sure to be led into chaos. [VTE]
BG 1.43

oTSaàku-l/DaMaaR<aa& MaNauZYaa<aa& JaNaadRNa )
Narke- iNaYaTa& vaSaae >avTaqTYaNauéué[uMa )) 43 ))
utsanna-kula-dharmäëäà
manuñyäëäà janärdana
narake niyataà väso
bhavatéty anuçuçruma
utsanna—spoiled; kula—dharmäëäm—of those who have the
family traditions; manuñyäëäm—of such men; janärdana—O
Kåñëa; narake—in hell; niyatam—always; väsaù—residence;
bhavati—it so becomes; iti—thus; anuçuçruma—I have heard
by disciplic succession.
TRANSLATION
O Krishna, maintainer of the people, I have heard by disciplic
succession that those whose family traditions are destroyed
dwell always in hell.
PURPORT
BG Collier 01-43

Arjuna bases his argument not on his own personal experience,
but on what he has heard from the authorities. That is the way
of receiving real knowledge. One cannot reach the real point of
factual knowledge without being helped by the right person
who is already established in that knowledge. There is a system
in the varëäçrama institution by which before death one has to
undergo the process of atonement for his sinful activities. One
who is always engaged in sinful activities must utilize the
process of atonement called the präyaçcitta. Without doing so,
one surely will be transferred to hellish planets to undergo
miserable lives as the result of sinful activities. [VTE]
BG 1.44
Ahae bTa MahTPaaPa& k-Tau| VYaviSaTaa vYaMa( )
Yad]aJYaSau%l/ae>aeNa hNTau& SvJaNaMauÛTaa" )) 44 ))
aho bata mahat päpaà
kartuà vyavasitä vayam
yad räjya-sukha-lobhena
hantuà sva-janam udyatäù
aho—alas; bata—how strange it is; mahat—great; päpam—
sins; kartum—to perform; vyavasitäù—have decided;

vayam—we; yat—because; räjya-sukha-lobhena—driven by
greed for royal happiness; hantum—to kill; sva-janam—
kinsmen; udyatäù—trying.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly
sinful acts. Driven by the desire to enjoy royal happiness, we
are intent on killing our own kinsmen.
PURPORT
Driven by selfish motives, one may be inclined to such sinful
acts as the killing of one's own brother, father or mother. There
are many such instances in the history of the world. But Arjuna,
being a saintly devotee of the Lord, is always conscious of moral
principles and therefore takes care to avoid such activities.
[VTE]
BG 1.45
Yaid MaaMaPa[Taqk-arMaXañ& XañPaa<aYa" )
DaaTaRraía r<ae hNYauSTaNMae +aeMaTar& >aveTa( )) 45 ))
yadi mäm apratékäram
açastraà çastra-päëayaù
dhärtaräñörä raëe hanyus
tan me kñemataraà bhavet

yadi—even if; mäm—me; apratékäram—without being
resistant; açastram—without being fully equipped; çastra-
päëayaù—those with weapons in hand; dhärtaräñöräù—the
sons of Dhåtaräñöra; raëe—on the battlefield; hanyuù—may
kill; tat—that; me—for me; kñema-taram—better; bhavet—
would be.
TRANSLATION
Better for me if the sons of Dhritarashtra, weapons in hand,
were to kill me unarmed and unresisting on the battlefield.
PURPORT
It is the custom—according to kshatriya fighting principles—
that an unarmed and unwilling foe should not be attacked.
Arjuna, however, decided that even if attacked by the enemy in
such an awkward position, he would not fight. He did not
consider how much the other party was bent upon fighting. All
these symptoms are due to soft-heartedness resulting from his
being a great devotee of the Lord. [Surrender-Unto-Me ] [VTE]
BG 1.46

SaÅYa ovac
WvMau¤-aJauRNa" Sa&:Yae rQaaePaSQa oPaaivXaTa( )
ivSa*JYa SaXar& caPa& Xaaek-Sa&ivGanMaaNaSa" )) 46 ))
saïjaya uväca
evam uktvärjunaù saìkhye
rathopastha upäviçat
visåjya sa-çaraà cäpaà
çoka-saàvigna-mänasaù
saïjayaù uväca—Saïjaya said; evam—thus; uktvä—saying;
arjunaù—Arjuna; saìkhye—in the battlefield; ratha—of the
chariot; upasthe—on the seat; upäviçat—sat down again;
visåjya—putting aside; sa-çaram—along with arrows;
cäpam—the bow; çoka—by lamentation; saàvigna—
distressed; mänasaù—within the mind.
TRANSLATION
Sanjaya said: Arjuna, having thus spoken on the battlefield, cast
aside his bow and arrows and sat down on the chariot, his mind
overwhelmed with grief.

PURPORT
BG Collier Purport
While observing the situation of his enemy, Arjuna stood up
on the chariot, but he was so afflicted with lamentation that he
sat down again, setting aside his bow and arrows. Such a kind
and soft-hearted person, in the devotional service of the Lord,
is fit to receive self-knowledge. [Surrender-Unto-Me ]
Extra:
BG Collier Verse & Purport
Thus end the Bhaktivedanta Purports to the First Chapter of
the Çrémad Bhagavad-gétä in the matter of observing the Armies
on the Battlefield of Kurukñetra.

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